Gods Arraignment of Hypocrites, Religious tract 1 · Chapter 6 · Section 3
Sect. 3. Of the obiect.
Thee] God in his owne children, loues the perſon, and accepts of them in Chriſt, and onelyonly hates their ſinne, and reprooues that: but in an hypocrite, he hates both the perſon and the ſinne; for if he ſhould onelyonly bee offended with the ſinne, then ſhould there be no difference betwixt the godly and the wicked; for he hates ſinne equally in them both, and yet they are not both equally hated: and therefore ſome thing more in an hypocrite is the obiect of hatred, then his verie ſinne. But it may be obiected, that nothing can be hated, but that which is euill: The obiect of Gods hatred.now the perſons of wicked men are good, the ſinne is onelyonly euill, therefore onelyonly hated. Anſw. Euill is conſidered two wayes; Firſt, in the abſtract, as beeing not conſidered with the ſubiect in which it is; and ſo it is equally hated of God eueryevery where. Secondly, in the concrete, when the euill and the ſubiect are put together: euill abſolutely taken, and an euill man are diuers conſiderations; the ſame cauſe of hatred in both, but not the ſame manner: for a godly man is of an other condition; ſeeing ſinne in him, is but a tyrant, and he is none of his lawfull ſubiects, and therefore though ſinne fights to ſubdue him vntounto his kingdome, yet the ſpirit of God reſiſts and will be the ruler. Therefore as the louelove of the ſubiects ſtand toward their king, ſo doth the king louelove them. Now the louelove of ſinne and wicked men is naturall, and ſo is the louelove of God and his children ſpiritually naturall: and therefore muſt he needes louelove his owne ſubiects, and hate all his enemies: for if an enemie ſhould captiuate a loyall ſubiect, the king would preſently require him againe, when he is content to let his enemies hauehave their owne libertie ouer their owne ſlaues. Therfore the children of God, loſe not the name of righteous perſons, becauſe they ſinne: for it is rather ſinne in themſelues, then themſelues that offend God: Rom. 7. Paul ſaies, It is no more I, but ſinne that dwells in me. Therefore in a wicked man, there be three conſiderations: firſt, of his euill; 2. of his ſinnefull perſon; 3. of his perſonall beeing: the two firſt are hated, the third is loued of God: ſo a godly man, firſt his euill, ſecondly his righteous perſon, thirdly his perſonall beeing: the firſt is hated, the two laſt are loued of the Lord.
Obſerv. 1. A Reproofe muſt be paſſed vponupon ſinne. EueryEvery thing that is ſecret muſt be brought into light: Eph. 5.13. All things when they are reprooued of the light, are manifeſt: for it is the light that maketh all things manifeſt. Ioh. 16.8. And when he is come, he will reprooue the world of ſinne, and of righteouſnes, and of iudgement. So that this point is generall to the ſinnes of all men, eſpecially to the wicked: for they hauehave neuer deſired by heartie repentance to bring their ſinnes vntounto the light; and therefore becauſe they would not iudge themſelues by it, it ſhall iudge them to their woe. Indeede to behold the light, is a comfotable thing, but for ſore eyes it is verie troubleſome: and therefore thoſe that doe euill, hate the light, becauſe their works are euill: and ſo the Lord muſt needs araigne them euen in the cleare ſunne-ſhine, to the view of all men, euen of their verie conſciences, Ioh. 3.
Reaſ. 1. Becauſe ſinne is the violation of Gods law: and therefore muſt not goe vnreprooued.
Secondly, becauſe it oppoſeth the light: and therefore cannot long ſtand in oppoſition by clouding of the light, but the light will breake out. The clouds in the aire can not alwaies ſhade the ſunne from the eyes of the world, nor the darkneſſe of the night alwaies ſhut vp the morning brightnes: ſo ſhall not ſinne alwaies fill the world with his myſts and clouds, and alwaies ſhut vp the day of the Lords appearance to iudgment, but the Lord will breake the heauens, and make the glorie of his Sonne appeare, at which heauen and earth ſhall flee away; and then ſhall the thoughts of all hearts be made manifeſt.
Thirdly, becauſe God muſt be glorified: for except the Lord do it himſelfe, he ſhal neuer hauehave any glorie in the ſinnes of the wicked: for they diſhonor him as much as poſſibly they can. Iſa. 59 4. No man calleth for iuſtice: no man contendeth for truth: v. 14. Iudgement goes backward, iuſtice ſtands farre off: truth is fallen in the ſtreete, and equitie can not enter. The Lord ſeeth it, it diſpleaſeth him, and he wonders that no man will offer himſelfe for his defence: therefore his arme did ſaue it, and his righteouſnes it ſelfe did ſuſtaine it: he put on righteouſnes, as an habergeon, and an helmet of ſaluation vponupon his head: and he put on the garments of vengeance for clothing, and was clad with zeale as with a cloake. Then ſhall ſinne ſurely hauehave his reproofe, and a recompence ſhall be giuen for euill doing: he will fully repay the Iſlands of the world.
1. Vſe reprehenſion: firſt, confutation of the wicked, that make ſo much of their ſinnes, that are not aſhamed to boaſt of them. Well, let them goe too, theſe are the very things that the Lord will reprooue to their ſhame and confuſion. Secondly, correction to the godly, that are ſo meale-mouthed at ſinne, that hauehave not a word to ſay for the Lord of hoſts. We are too often in the extreames; when God is ſilent, we would be ſpeaking; and when the Lord is ſpeaking, we would be ſilent: eſpecially Miniſters, that dare not ſpeake when the Lord hath bidden them ſpeake boldly, and not feare the faces of the proudeſt.
2. Vſe inſtruction. Firſt, an admonition to the wicked, to beware of ſinning: know they not, that eueryevery time they ſinne, they hold vp their hands to heauen to pray vntounto God for vengeance? Secondly, a direction to Gods children, to mitigate the bitternes of their ſinnes: Exod. 15. for ſinnes may be compared to the waters of Marah; and Gods reproofe to the bitterneſſe of thoſe waters: and Iſraels murmuring may ſet forth the diſcontedneſſe of the ſoule, in taſting of thoſe waters: the crie of the people, what ſhall we drinke? to ſet forth the thirſtie deſire of the ſoule to be ſatisfied with ſome ſweet water. Moſes cry vntounto the Lord, ſets forth the grace of prayer vntounto God, for ſome ſweet comfort in the bitter conflicts with ſinne. Laſtly, the Lord ſhewing Moſes a tree to caſt into the waters, which doth make them ſweet, and ſo giueth them a pleaſant relliſh vntounto the ſoule, may ſet forth the action of God the father, giuing of Chriſt the tree of life to euerie diſtreſſed ſoule; which beeing receiued by faith into his ſoule, will make riuers of water flow out of him to eternall life, and keepe him from euer languiſhing againe vnderunder the burden of his ſinne: therefore let this be our direction in all Gods reproofes for ſinne, to ſweeten them in Chriſt, and ſo beare them patiently.
3. Vſe. Conſolation to all that are in Chriſt; for God hath alreadie reprooued their ſinnes in his ſonne; and therefore ſhal they be free from his wrath. Suppoſe that a malefactor were condemned to die, and the day of his execution were at hand, how would this affect him in his ſoule? how would he labour to eſcape it; trie all his friends, his goods, wife, children, kinſfolkes, & the deareſt of his acquaintance? his wealth can ſerue him no better but to prouide for him while he liueth, ſee him honourably buried when he is dead: his wife and children and the reſt, tell him they will weepe for him; all theſe are but cold comforts to the man that muſt die: But if one ſhould ſtep out and ſay, my life for yours, if that will free you: hee offers himſelfe to the king, the king accepts of him, deliuers the pardon, brings it to the malefactor: now he is at eaſe, and hardly can a man imagine the greatneſſe of his ioy: ſurely, if that bee true that a man may die laughing, hee might as ſoone looſe his life in this paſſion of ioy, as he might hauehave done in the paſſion of his ſorrow. Euen the ſelfe ſame cauſe is paralelled in a man on his death-bed; I am reprooued of the Lord, and adiudged to eternall death for my ſinnes: alas, how ſhall I eſcape? my goods are nothing vntounto thee, O Lord, thou wilt not take them for the redemption of my ſoule: my wife, and children, and good friends ſtanding about my bed, cut me at the very heart: no worldly comfort can refreſh my ſoule: Oh my God, take thy Chriſt for the redemption of my ſoule, he is able to ſtand betwixt thy wrath and my ſinne; in him lift vponupon me the light of thy countenance: for therein ſtands my exceeding ioy, farre aboue the increaſe of oyle, corne, wine, or any worldly thing.
Obſer. 2. Hypocrites ſhall not goe vndiſcouered, it ſhalbe knowne what they are: they ſhall ſee what a ſandie foundation they hauehave laid, and how all their hopes are no better then the ſpiders web: Iſa. 29.13. becauſe this people come neere vntounto me with their mouth, and honour mee with their lips, but hauehave remooued their hearts farre from mee, and their feare toward mee was taught by the precept of men: therefore to diſcouer them, I will doe a marueilous thing: the wiſedome of the wiſeſt of them ſhall periſh, and the vnderſtanding of the moſt prudent ſhall be hid. Woe ſhall be vntounto their deepes, and their workes of darkeneſſe; and they ſhal meete with him that ſeeth them, and knoweth them; their deuiſes cauſe them moſt fooliſhly to ſtand vp with the pot againſt his maker, and with the thing formed againſt him that faſhioned him, to ſay thou haſt no vnderſtanding: Well, your Lebanon ſhall become Carmel, and your Carmel a foreſt: the beſt you hauehave ſhall become worſe; and that which is next ſhal become a barren wilderneſſe: yet Iacob ſhall not be confounded, neither ſhall his face be pale: for he ſhall ſee his children, becauſe the worke of mine hands is in the middſt of him; they ſhall ſtill ſanctifie my name, euen the holy one of Iſrael, and ſhal feare him: then they that erred in ſpirit, ſhall hauehave vnderſtanding; & they that murmured, ſhal learn this doctrine; euen the hypocrits themſelues whoſe ſpirit made them erre, ſhall know that all their profeſſion was nothing: and they that murmured often againſt God, for not reſpecting them as they deſerued, ſhall learne this doctrine, that the ſacrifices of the Lord are a contrite ſpirit, & broken heart: not burnt offrings, not calues of a yere old, not thouſands of rams, or ten thouſand riuers of oyle; not the firſt borne or fruit of the bodie. He hath ſhewed thee, O man, another leſſon, and that which is good, and which the Lord requireth of thee: ſurely to doe iuſtly, and to louelove merciemercy, and to humble thy ſelfe to walke with thy God. Go too then, we hauehave faſted, and thou ſeeſt it not; wee hauehave puniſhed our ſelues, and thou regardeſt it not. I tell you, It is to ſeeke your owne wills, and require your owne debts: and therefore you hauehave your reward: therefore Iſa. 48.1. Heare yee this, O houſe of Iacob, which are but called by the name of Iſrael, and are naturally come out of the waters of Iudah; which ſweare by the name of the Lord, and make mention of the God of Iſrael; but not in truth, or in righteouſneſſe: You are indeede called the holy citie, and ſtay your ſelues vponupon the God of Iſrael; but his name is the Lord of hoſts; he hath an armie againſt you. Firſt, a iuſt cauſe is giuen him of warre; for he declared theſe things of old, made thē plaine, and brought them to paſſe: therefore of what can you accuſe him? Well, thou art obſtinate, thy neck is an iron ſinew, and thy browe braſſe: I hauehave done much for thee: the old I hauehave made knowne vntounto thee, that thou mighteſt not bleſſe thine idol for it, nor ſay it was his command: newe things againe hauehave beene made for thee; and not reueiled, leſt thou ſhouldſt be arrogant; in ſaying, I know them: for I knew thou would grieuouſly tranſgreſſe: therfore hauehave I called thee a tranſgreſſor from the wombe: therefore if I forbeare thee a while, it ſhall be for my names ſake, and for my praiſe. Indeede I kindled a fire againſt thee, and fined thee, but not as ſiluer: for I found no pureneſſe in thee; all was droſſe: I hauehave choſen thee in the fornace of affliction, to ſaue thee from conſuming: for ſurely, except I that appeared to Moſes in the buſh, Exod. 3. to keepe it from burning when it was all on fire, had been in thee (which wert but as a buſh in Egypt) thou had been conſumed, and periſhed for euer: but alas, thou wilt conſume thy ſelfe, by thy hypocriſie and diſſembling lips.
Reaſ. 1. Gods truth; Rom. 3.4. Let God be true, and eueryevery man a lyar; as it is written, that thou mighteſt bee iuſtified in thy words, and ouercome when thou art iudged: therefore except the Lord ſhould put forth himſelfe, hypocrites would prooue God a notorious lyar; for they belie him moſt: and if they ſhould ſo leaue him, he ſhould be thought an Idol god; therefore will he make their ſecrets appeare.
2. Becauſe Gods word, which is a light in it ſelfe, by them is put vnderunder a buſhel; therefore will the Lord ſet it vponupon a candleſtick, that it may giuegive light to deſcry all the corners of their hearts.
3. The laſt iudgement, Eccles. 12. v. laſt. God will bring eueryevery ſecret thing vntounto iudgement: but hypocriſie is a ſecret, and therfore ſhall God iudge it.
Reaſ. 4. From hypocrites themſelues: and it hath many branches: firſt, becauſe pure in their owne conceit, Prou. 13.12. this generation muſt bee knowne, that they are not waſhed from their ſinnes. Secondly, to anſwer their murmuring, Iſa. 58. for if God ſhould not ſpeake vntounto that which they hauehave ſaid of him, he ſhould be thought to bee a God that regarded not faſting, and calling vponupon his name. Thirdly, to detect their ſanctification, Iſa. 66.3. which is no better then the bleſſing of an Idol, killing a man, or offering ſwines blood. Fourthly, to detect their repentance; 1. Sam. 15.13. I hauehave, ſaies Saul, fulfilled the commaundement of the Lord: but the bleating of the ſheepe, and lowing of the oxen, ſhewe his infidelitie. Fiftly, to detect their faire pretexts, Ezra. 4.2. Gods enemies come to Gods people, and ſay, we will build with you, for we ſeeke the lord your God, as ye doe, &c. Sixtly, to detect their ſlanders, Neh. 6. yea they ſpeake in his praiſe before me, and told him my words; and Tobiah ſent letters to put me in feare. Seuenthly, becauſe they leane on God to hurt others, Micah. 3.11. Laſtly, that they may ſee truely whither all their worſhip tended.
Reaſ. 5. That the godly may not ſtagger: Pſal. 139. Dauid prooues himſelfe faithfull, by a ſpeciall liuing in Gods preſence.
1. Vſe reprehenſion. Firſt, confutation of all thoſe that may not endure to hauehave their ſinnes detected, or thinke themſelues ſo pure, that they hauehave nothing to be diſcouered. Hypocrites are the onelyonly Puritans of the world: for ſuch perſons as can not endure the miniſters reprehenſions, are ſhroudly to be ſuſpected of hypocriſie. Secondly, correction of the godly, that make not a diſtinction of their louelove, betwixt formall profeſſors, and true hearted Chriſtians: Dauid is onelyonly a companion of all them that feare the Lord, and are approoued of God; but for the wicked and hypocrits that wil not confeſſe that excellent preſence of the Lord as he doth, Pſal. 139. He hates them earneſtly with an vnfained hatred, as though they were alſo his vtter enemies.
2. Vſe inſtruction. Firſt, admonition of the wicked, that they bee better aduiſed of their preſumptions: for ſurely they are ſarre out of Gods louelove: and therefore that they may a little try themſelues, I will helpe them a little to examine their eſtates. Luk. 12.1. take heed to your ſelues of the leauen of the Phariſies, which is hypocriſic: for there is nothing couered, that ſhal not be reuealed; neither hid, that ſhall not bee knowne. The Scripture laies downe plainely what hypocrites are, and what they are not: both of them are laid together, Prou. 30.12. firſt what they are, to wit, a generation for multitude, pure for qualitie, in their owne conceit for the beſt ground of all their religion: a generation, borne of themſelues; pure in outward profeſſion, to deceiue the world; and in their owne conceit, to deceiue themſelues. Let vsus therefore ſee their building, that they raiſe out of their owne conceit: Maskes once ſerued men to play and ſport in ieſt, but now they are vſed in good earneſt; and the hypocrite is the moſt excellent at this game: theſe men would be kings, hauehave all at command, and ſcorne to abaſe themſelues in compariſon with any: but let them know, that as at the cheſt play the king commands all, vntill the mate be giuen without redreſſe, and then he is but like the reſt: ſo when death ſhall checke theſe kingly hypocrits, it ſhal be knowne that they are no better then the common ſort of people, that muſt euerie mothers ſonne of them to hell. Indeede the Cupreſſe tree, is ſtraight and tall; in colour freſh and greene; yet on the ſame no holſome fruite doth growe, which is fit for nouriſhment: ſo that by the taſt we may eſpie the goodnes of the tree: therefore ſaith Chriſt, by their fruit yee ſhall know them. In Phaenicia the people raiſed a figure on hie, that all men might obſerue it, and on the top painted a Serpent in a circle, to ſhewe that in the world there is no greater arte, then man to know himſelfe in euerie part. Let vsus then a little enter this conſideration, and ſee what grounds hee laies of theſe his conceits.
Firſt, he conſiders his perfections, as the perfections of nature; a nimble wit, good memorie, full of ciuilitie, and faire conuerſation. Secondly, beeing within the bounds of Gods church, he may obtaine certaine graces of Gods ſpirit: as firſt, from the word in generall, vnderſtanding, conſent to the truth, ſubmiſſion, affection, delight in the meſſengers, and to be a companion with the Saints and all frequenters of Gods church. For the law, he may ſee his ſinnes, the wrath of God due for them, horror of conſcience, reluctation againſt ſinne, ſorrow, and a certaine change, Mat. 12.43. 2. Pet. 2.20. Mar. 6.20. For the Goſpel, knowledge of the couenant, that God is faithfull, that Chriſts merits are of infinite value; and teares may flow from his eyes, either in hearing or reading the paſſion of our Sauiour Chriſt. Degrees of his perfections, Heb. 6. 1, illumination: 2. participation of the heauenly gift, holy Ghoſt, Gods word, and of the powers to come: theſe are his perfections.
Now let vsus ſee what reaſons may perſwade him to this conceit. Firſt, when he lookes vponupon himſelfe, hee ſees his heart to bee quiet within him, and not boyle with the fowle and vglie ſinnes of the world. Secondly, he ſees his eſtate to be verie good in the world, and full of proſperitie. Thirdly, he thinkes his profeſſion is with the beſt; he is as good a churchman as any other. Againe, he lookes vp vntounto God, and is verie lauiſh of Gods merciemercy; he cares not to ſet it vponupon the tenters, and makes it riſe as high as the mountaines: but for his iuſtice, he ſcants that, and makes it like a mole-hill. When he thinks of the deuill, he finds himſelfe nothing at all to bee troubled with him: with a voide Sathan, he can ſcare him from him at any time: when he ſets himſelfe vponupon the ſtage with other men, he ſees how the wicked cannot come neere him; and yet they hauehave often a faire life, & an eaſie death; and therefore ſhal it be farre better with him: And for preciſe perſons, he cannot tell what to ſay of them; ſometime they are too proud for his companie; another time they are too ful of hypocriſie, he dares not truſt them; ſometimes they are a companie of fooles, and therefore he will not runne gadding about with fooles; ſometime men full of melancholy and ſadnes, fit for no ſocietie; or els ſingular fellowes, that thinke none ſo good as themſelues; or els will hauehave a life by themſelues: and therefore they will not liue in ſocietie with them: but alas, they are the men of pride, that thinke that God dwells with them alone. Bucephalus was then in cheifeſt pride, when rich armor was ſet vponupon his backe, and none might ride him but Alexander: ſo theſe hypocrites beeing in honour in the world, will ſuffer none to accompanie with them, but God himſelfe; for in compariſon, he excludes all. And furely queſtion with him of his eſtate, and for the moſt you ſhall finde them verie reſolute, like vntounto the Gyant of Gath; they hauehave fingers and thumbes enough to apprehend merciemercy. Aske them, meane you to be ſaued? they anſwer reſolutly, God forbid they ſhould euer think otherwiſe: when alas poore Chriſtians, lie wraſtling with many a temptation. Aske them againe, doe you beleeue? beleeue! he that would not beleeue God, were a wretch indeede. Aske him in the third place, hauehave you any doubtings with your faith? doubtings! why ſhould I doubt? the Lord is moſt certen in his promiſes: when in both theſe, the child of God is much perplexed. Aske him in the laſt place, when did you beleeue? ſurely, euer ſince I was borne: yet alas, many a good ſeruant of God will ſay, once I was as blacke as a coale in ſinne, but it hath pleaſed God to put on me a whiter garment: I know the verie day when hell did gape vponupon me, and at ſuch a ſermon it pleaſed God to ſtrike me to the ground, and raiſe me vp againe in his merciemercy: or at leaſt, they that hauehave beene ſanctified from their mothers wombe, will crie and ſay, Oh wretched men that we are, who ſhall deliuer vsus from this bodie of death? This fight of the members, and of the ſpirit, is an excellent perſwaſion of true grace; but alas, theſe wretches, when in the time of neceſſitie, they come to make vſe of their faith; what doe they I pray you? truly they are become like Adonibezek, they hauehave loſt all their fingers, and muſt famiſh for want of laying hold of their meate; ſo that all their beautie periſheth. For beloued, as greene fruits and flowers doe ripen by the ſunne, whoſe rayes bring forth their budds, and their ſmells; ſo by the ſonne of righteouſnes alone, muſt all the flowers of Gods garden mend their ſmells and ſauours. And therefore let vsus proceede to ſee what they are not, for want of this ſunne; and that conſiſts in the ſecond part of the verſe, yet they are not waſhed from their filthineſſe.
A Labyrinth is framed with ſuch art, that the entrance is both plaine and wide; but beeing entred, you ſhall finde ſuch turnings, that you can not come out againe without your guide: ſo this conceit of puritie, hath made ſuch a large entrance into the hearts of hypocrites, that they can not be brought out of their turnings without the guide of Gods ſpirit. Therefore let vsus view theſe two threeds, that are here laid downe to helpe vsus. Firſt, they are not waſhed: ſecondly, they are in their filthines. Ianus had two faces; and in the one hand he had a key, in the other the ſunne: from Ianus comes Ianuarie, that lookes at both parts of the yeare: his two faces makes him looke forward and backward: by his key, he is able to open the day, and ſhut in the night: by the ſunne in the hand, he is able to diſcouer all things. Formalitie in religion may be expreſſed in Ianus, vntill we come to the key and the ſunne: the hypocrites can looke at both parts of the yeare, winter and ſommer; but they will hauehave their backe vponupon winter, and their face vponupon ſommer: for when winter comes againe, and lookes them in the face, they hide their heads, and will not be ſeene: like vntounto ſnailes, that are abroad while the dew is vponupon the earth, but creepe into their houſes when they finde the dew to be dried vp by the ſunne. Againe, they hauehave two faces, they can looke backward and forward, ſerue all times, pleaſe all perſons, and keepe themſelues out of daunger: but when we come vntounto the key, whereby heauen is opened, and ſhut in, they hauehave none at all: they loſt their key of righteouſnes in Adam, and as yet they hauehave it not reſtored in Chriſt, who alone hath the keyes of Dauid, which openeth and no man ſhutteth, which ſhutteth and no man openeth. And for the ſunne in the other hand, they hauehave none: for how can they hold out the Sonne of righteouſnes, that neuer had him in their hearts by faith? they ſhine indeede, but it is like vntounto a blazing ſtarre, which ſeemes to mooue as though it came from a true ſtarre indeede, but alas it is in the fall, and preſently comes to the earth; and then what is it but a lumpe of very crude matter, and as cold as a ſtone: or like glow-wormes, which in the night time, make a ſhew of fire, but when a man takes them in his hands and bruiſeth them, they are nothing but a deale of crude, rough, blacke blood. So theſe hypocrites, they come from heauen like lightning by the taile of the deuill, and fall to the ground, and then their glorie appeares no more: they were alwaies cold at the heart, and therefore their ſhining vaniſheth, when the true Sonne of righteouſnes appeareth to trie them. Let vsus then examine the hypocrite, and wee ſhall finde, (that although his ſword, and all the weapons of his profeſſion be ouerſpread with honie,) yet a bee ſhall ſting him at the laſt, and make him know, that all that honie was none of his owne, but that hee had ſtollen it from Gods bees; and therefore beeing but the waſpe, muſt be caſt out of Gods hiue. The fiſher oftentimes when he bragges of ſtore of fiſhes, puls vp a ſcorpion in his net, which becomes his death: ſo theſe hypocrites, they fiſh for heauen, but the ſcorpion is alreadie in their boſomes which will ſting them to death: they hatch cockatrice egges: whatſoeuer commeth from them, is poyſon and death: they weaue the ſpiders webbe, all their religion comes to no proofe: he that eateth of their egges dieth, and that which is troad vponupon, breaketh out into a ſerpent. For it is impoſſible that all mankind, being the ſeed of coruption; and ſecondly, the moſt of them, the ſeed of the ſerpent, ſhould bring forth any other thing but corruption, and young ſerpents. And therefore hypocrits, remaning in their former eſtate, muſt needs be farre from God, and all true holineſſe. They are not waſhed, therefore not in Chriſt. Secondly, they are in their filthineſſe; therefore in themſelues. Not in Chriſt, becauſe they know not the father, by the Son, through the holy Ghoſt. They are moſt buſie with the father; but alas, for Chriſt, and the ſpirit, they caſt them both off. God will hauehave merciemercy, and God forbid, that any man ſhould think that God meant to damne his creature: but alas, they are ſilent of his iuſtice; & Chriſt is little in their mouthes, for the ſatisfaction of Gods iuſtice, and the onelyonly foundation of Gods merciemercy to come vntounto them: & the ſpirit is farre eſtranged from them, as appeares by their ſanctification. But let them know, that Gods ſaithfull ones make an other kinde of demonſtration, then to beginne with the father firſt: Rom. 8.1. There is no condemnation to them that are in Chriſt; but how ſhall that be knowne? ſurely, by that which followeth; which walke not after the fleſh, but after the ſpirit: but how ſhall this be knowne? why looke into the Gal. 5.19. to v. 24.
That this may the better appeare, let vsus ſee how hypocrites pull downe the old building, and reare vp the new: for vntill that be gone, there is no hope of a better. That they would hauehave the old building ſtand, it ſhall euidently appeare in the 7. of the Romans: firſt, if you looke vntounto their mariage, you ſhal ſee they will ſticke to their old husband the lawe; yet will they hauehave Chriſt too, and therfore commit adulterie; for God will but permit them one husband: therefore either Law or Goſpel; doing, or beleeuing; Chriſt, or Moſes: both can not ſtand together to make vsus the ſpouſe of Chriſt. Secondly, let vsus ſee their ſeruice and obedience, that they yeild vntounto their husbands. It is not in the newneſſe of the ſpirit, but in the oldneſſe of the letter: ſurely an hypocrite is all in the letter, no iot of inward ſanctification is in him: but Law and Goſpel ſpeaks vntounto him as a deafe man: and ſo for power, both of them are but dead and dumbe vntounto him. Thirdly, they louelove no innouations: they would hauehave the old ordination to ſtand, to doe, and liue; but now to be ſlaine by the law, and to hauehave ſinne made ſinne indeede, and hauehave their hearts euen bleede to the death by it, that can not be indured: for men naturally louelove life better then death: but now it is come to paſſe by our fall, that except the Law kill, it can not ſaue. Fourthly, they hauehave no diſcorning ſpirit, to ſee how the Law is ſpirituall, and they carnal, fold vnderunder ſinne: for they alwaies allow that which they doe; their will and doing goe together, their hatred is not their doing: when Paul ſaith, hee wills one thing by Gods good ſpirit, and by his fleſh doth the cleane contrarie; hee hateth ſinne by the ſpirit, and yet often is made to doe it by his owne corruption: thus doth hee iuſtifie the lawe, and and makes it good and ſubſtantiall, but himſelfe euill and naught: when hypocrites take the law to make them good, for they are iuſtifiers of themſelues. Paul by this meanes came to ſee, that it was not he the newe man, that did theſe things, but ſinne that dwelt in him; and therefore hee onelyonly iuſtifies not Gods law to condemne himſelfe, but alſo he makes a glorious confeſſion, that all power may be taken from himſelfe, and aſcribed vntounto the holy Ghoſt, for his ſanctification: for I know, that in me, ſetting the ſpirit aſide, and therefore I meane in my fleſh and corruption, dwelleth no good thing: for to will is preſent with me, but I find no meanes to performe that which is good. And ſurely reaſons of this I hauehave many. Firſt, the ſtrength of my corruption: ſecondly, it is yoked with me, and therefore beeing the ſtronger, drawes me vntounto euill: thirdly, I am a double perſon, or a double man, the inner and outward man, which is ſo rebellious, that I neuer liue at peace with my ſelfe: fourthly, theſe two hauehave their lawes, and the outward man doth often captiuate me, and make me a ſlaue vntounto ſinne: and I am ſo ſore oppreſſed, that I muſt needs cry out, O wretched man that I am, who ſhall deliuer me from this bodie of death? yet thanks be to God, through Ieſus Chriſt our Lord, that my mind is ſo good vntounto God, and his lawe, though my fleſh will not as yet ſhake hands with ſin. But hypocrits are of another mind; they will neither iuſtifie lawe nor goſpel, which ſhall condemne themſelues: they will not aſcribe all vntounto Gods ſpirit that is good, and the reſt vntounto themſelues: they hauehave means enough to doe well, they are Papiſts, they can ſupererrogate, they feele not the ſtrength of ſinne: they are not yoaked to drawe contrarie waies; like oxen they can drawe together, not as Samſons foxes by the tayles, eueryevery one to drawe ſundrie waies: they ſuſtaine no double perſons, ſingle will they be in all their waies: they are troubled with no contrary laws, they can make all agree well enough, and therefore when cry they in the very deſperation of their ſoules; who ſhall deliuer vsus? they giuegive thankes to God, not for Chriſt, but for themſelues, that they are not like other men: Therefore the ſpirit hauing not pulled downe the old building, how ſhall it be poſſible to ſet vp the newe, which is plainly to be ſeene in the chap. following, Rom. 8.
Firſt, where is their freedome from the law of ſinne, and of death? neither Chriſt nor the ſpirit hath purchaſed it for them: and I doubt that their owne paiment will not ſtand good in Gods court. Secondly, if things may be known by their ſauours, ſurely euerie man may ſee they ſauour of the things of the fleſh. Thirdly, if the wiſedome of the ſpirit, and the wiſedome of the fleſh be enemies; I admire what peace and life can be in hypocrites, when they will not denie their owne wiſedome: for as yet the bodie is not dead, and quickned again by the ſpirit: ſtill are they debters to the fleſh, and will liue after him. How will they prooue themſelues to bee the ſonnes of God? if the ſpirit of bondage be gone, and the ſpirit of adoption be entred into their hearts, let vsus heare the cry of Abba, father? let them prooue the witneſſe of the ſpirit, if they bee heires of God, euen annexed with Chriſt: let vsus ſee how they can ſuffer with him; how they eſteeme of afflictions in compariſon of their glorie: doth the creature groane for them? nay alas, I feare againſt them, becauſe they ſubiect him vntounto vanitie. Let vsus heare how they with patience looke for their redemption: Is their hope for things not ſeene? nay alas, all for the preſent. How doth the ſpirit aſſiſt them in their infirmities; how is he with them in their prayers; what requeſts doth he bring out of their ſoules? where be their deepe ſighes that cannot be expreſſed; can they ſearch the meaning of the ſpirit according to the will of God? ſurely nothing leſſe: for all is but lip labour. Againe, hauehave they aſſurance that all works together for their good? can they tell it from their predeſtination, vocation, iuſtification, and glorification? can they from hence conclude, that God is for them, and no man can be againſt them? that there is no charges for them to pay? that there is no condemnation, no ſeparation from the louelove of God in Chriſt? all afflictions cannot doe it, no death, no angels, no principalities, nor powers, nor things preſent, nor things to come; no place, not heauen aboue is too high for them; nor hell below, is able to make them ſinke into his depth: yea, in breife, not any creature is able to doe it: therefore no hypocrite is in Chriſt, and therefore impoſſible that he ſhould bee waſhed from his filthineſſe; beeing not waſhed, hee muſt remaine in it. And that will appeare, if we mark his life and death: life, proſperitie, aduerſitie. In proſperitie, for his profeſſion he is all courage, and verie full of brags; like the coward that before he come in the field, is fire and towe; but when he comes to the tryall, is the firſt that flees the field; when the couragious champion is very ſilent, but when there is neede of him, will ſhew, that hee hath more tried ſortitude in him, then a thouſand cowards: So hypocrites make all the world ring with their Maſter; though all the world forſake thee, yet will I not forſake thee; I will lay downe my life for thee: yet when Chriſt ſhall come with (a this night ſhall yee be put vntounto it) then will they flee with the firſt: and if Chriſt hauehave no better champions then they, he ſhall be left all alone. Secondly, come to the hearing of the word, all promiſes they will make their owne; all iudgements threatened, they will put vponupon others: and for application of both, it ſhall be as in this place, God is like them, he fauours them aboue all with his mercies; and his iudgements paſſe ouer their houſes. Thirdly for his life, no reformation: For aduerſitie, if God be gone, he is gone; no more ſtout words, no comming to Church, no more outward reformation; but labour to make the beſt of all, Gal. 6.12. they will ſeeke to pleaſe to the face, and labour to conſtraine to their profeſſion, that they may ſuffer no perſecution for the croſſe of Chriſt. In ſpeciall for their ſinnes; when they are in miſerie, it may be they will let a word come out againſt ſome knowne actuall ſinne: but with Dauid, Pſal. 51. they neuer ſtrike at the roote, to wit, their originall ſinne: for the puniſhment, Mic. 6.6. they will part with any thing they hauehave, to be freed from the ſtroaks of Gods rod, but the thing required ſhall not once come neere them. And for the thoughts of death, many a Balaams wiſh; but that is all, for their life is nothing. And laſtly, for death it ſelfe, they either die like ſtocks and ſtones; or elſe like bulls and bears, roaring and bellowing out their ſhame and confuſion. Secondly, this may be a direction to Gods children to approoue their ſinceritie vntounto God, by alwaies ſetting themſelues in the preſence of the Lord.
3. Vſe conſolation. Firſt in trouble, to reioyce when it ſhall pleaſe God to try vsus in the fornace of affliction, that ſo we may come forth as tryed gold refined, and made the more fit for Gods kindome. Secondly, in our welfare to truſt more in God then in our ſelues, and to count the lifting vp of Gods countenance vponupon vsus in the face of his anointed, more ioy of heart, then when the corne, wine, oyle, and all the pleaſures and profits of this world are increaſed. And thus much of the firſt part of Gods iuſtice, to wit, the power of it, from the efficient, in the forme, and execution of it vponupon the ſinne, and perſon of an hypocrite. Now followes the orderly proceeding of this iuſtice.